Leviticus 1-10
The book of Leviticus represents the priestly religious
life of Israel.
It’s dominant thought is the presence of a holy God in
the midst of a holy people dwelling in a holy land.
Its object is to teach religious truth to the minds of men
through the medium of a stately ritual, sacrifices
representing the need of atonement and communion,
the consecration of the priesthood teaching the need
of consecration of the life of every worshipper who
would draw nigh to God, and the law of clean and
unclean teaching that God requires the sanctification
of the whole man, body as well as spirit (Bible
Dictionary, 724).
Wasn’t the law of Moses given as a genuine rebuke to Israel
and imposed upon them as a punishment for rejection of the
higher law?
The giving of laws is not a punishment? Moses said laws are for
our good always (Deut. 6:24).
It was a punishment only in the sense that it was less than they
could have received.
But wasn’t the law of Moses a great step backward?
No. It was a great step forward. We know from the record that
Israel was in poor spiritual condition when they came out of Egypt.
The Lord could have justly vented his
anger against Israel and destroyed
them all (Exodus 32:7-14). Instead he
blessed them with a law suited to help
them grow spiritually, starting from
where they were.
It was a far greater challenge to get
Egypt out of Israel than it was to get
Israel out of Egypt.
Leviticus was written for the priest, and most of what it contains
was restricted to the sphere of priestly activity.
It is perhaps the most Christian book in the Old Testament,
since it teaches better than any other book the consequences
of sin and the redemptive nature of vicarious sacrifice.
Leviticus teaches better than any other book in the Old
Testament the justice of God, while at the same time it teaches
His mercy is provided so his children can re-enter His
presence.
Leviticus is the “gospel” of the Old Testament.
Probably received while the Israelites were en-camped in Sinai.
Under the law of offerings made to God must be the
offerer’s own property, properly acquired (Deut.
23;18). Altar sacrifices were of three kinds: sin
offerings, burnt offerings, and peace offerings.
In all the animal sacrifices of the Mosaic Law there
were six important acts:
1. The presentation of the sacrifice at the sanctuary
door by the sacrificer himself, as his personal act.
2. The laying on of hands. This was a dedication of
the animal to God which made it the sacrificer’s
representative and substitute.
3. The slaughtering of the animal. The sacrificer
himself slew his sacrifice (at the north side of the
altar), and thus carried out actually the dedication
to God that he had ceremonially expressed by the
laying on of hands.
A later custom was for the Levites or priests to
slaughter the victims.
4. The pouring out or sprinkling of the blood. The
priest collected the blood of the animal in a vessel,
and applied it in various ways and places to make
an atonement.
5. Burning the Sacrifice on the altar.
After the priest had properly prepared the
sacrificial victim he offered it (the whole or the fat
only) upon the altar of burnt offering. This act
symbolized the consecration of the
worshipper to Jehovah.
6. The sacrificial meal. (in the case of the peace
offering only). The fat having been burnt and the
priests pieces removed, the rest of the flesh was
eaten by the sacrificer, his household and the
poorer Levites at the tabernacle.
The fundamental idea of the sin and trespass
offerings was atonement.
They implied that there was a sin, or some
uncleanness akin to a sin, that needed atoning
for before fellowship with Jehovah could be
obtained.
Sins committed with a high hand, and for which
the punishment was death, did not admit of
expiation (atonement) under the Mosaic Law.
Atonement could be made for:
1. Unconscious, unintentional sins.
2. Noncapital crimes (e.g., theft), after
punishment had been endured.
3. Crimes that a man voluntarily confessed,
and for which he made (if possible)
compensation.
Trespass or guilt offerings were a particular kind of sin
offerings. All sins were transgressions of the laws of
the covenant; but certain sins might be regarded as
robbery, or a violation of right, or an injury, whether in
relation to (a) God directly, regarded as King of Israel,
by neglecting some rites and services, payments, and
offerings; or (b) man directly (whether Israelite or
foreigner), by depriving him of some just claim or right.
The burnt offering got its Hebrew name from the idea
of the smoke of the sacrifice ascending to heaven.
The characteristic rite was the burning of the whole
animal on the altar.
Peace Offerings:
The sacrificer was at peace with God. The
characteristic rite was the sacrificial meal.
A feast symbolized fellowship and friendship among
all its partakers and friendship among all its partakers
and providers, and also a state of joy and gladness.
The ritual of the three different kinds of animal
sacrifices was identical in regard to the presentation,
the imposition of hands, and the slaughtering by the
offerer himself.
The differences related to the blood and the method of
appropriation of the offering by Jehovah. The blood of
the sin offering (except in the particular case of the
trespass offering) was put (smeared) upon the horns
of the altar of burnt offering in ordinary cases. It was
sprinkled against the veil seven times and put upon
the horns of the altar of incense in the sin offerings of
the high priest and the whole congregation. It was
sprinkled on the front of the mercy seat in the sin
offering of the Day of Atonement. The remainder of
the blood was poured out at the bottom of the altar of
burnt offering. The blood of the trespass, burnt, and
peace offerings was sprinkled on the altar of burnt
offering round about.
The fat of the sin offering, as the choicest part
of the flesh, was in every case burnt upon the
altar. The remainder of the flesh was eaten in a
holy place by the priest and his sons. The
whole of the burnt offering, after the skin had
been removed, was burnt upon the altar. The
fat of the peace offering was burnt upon the
altar. The wave breast (the portion of the
priests generally) and the heave thigh (the
portion of the officiating priest) were eaten by
their sons and their daughters in a clean place.
The rest was given back to the sacrificers for
them with their families and the Levites to eat at
the Sanctuary in a sacred feast.
The sin offering was a young bullock for
priests as individuals or as representatives
of the people: a he-goat for the people
collectively and on the holy days, and for a
prince of the congregation; a she-goat or
she-lamb for ordinary persons; two turtledoves or two young pigeons for
purification from uncleanness, and for the
poor instead of a lamb; the tenth part of an
ephah of fine flour for those unable to
bring doves or pigeons.
The trespass offering was a
ram; except in the cases of
lepers and Nazarites, when it
was a lamb. The burnt offering
might be made with male
bullocks, rams, or he-goats
without blemish; turtle-doves or
pigeons of either sex in cases
of poverty.
The peace offering might be made with
oxen, sheep, or goats without blemish,
whether male or female. Meal offerings or
Minchahs were offered along with burnt
and peace (but not sin) offerings.
In the rite of the peace offering, the
ceremonies of waving (the breast) and
heaving (the shoulder or thigh) should be
noticed.
It is noteworthy that when the three offerings were offered
together, the sin always preceded the burnt, and the burnt the
peace offerings. Thus the order of the symbolizing sacrifices
was the order of atonement, sanctification, and fellowship with
the Lord.
Minchah offerings were essentially made of corn and wine. The
corn could be of the ear, parched and bruised of fine flour or
unleavened cakes. It was always seasoned with salt. Leaven
and honey were excluded from its preparation.
The Minchah could not be offered with a sin offering; on the
other hand, no burnt or peace offering was complete without it.
A portion of the Minchah, called the memorial, was placed on
the altar of burnt offering; the remainder was eaten by the
priests in a holy place.
The Priesthood in Ancient Israel:
(all Aaronic)
The High Priests:
Presided over the tabernacle and later the
temple, its sacrifices, and other functions. The
position was to pass from father to firstborn son
throughout all generations of Aaron’s
descendants. Thus there was to be only one at
a time holding the office.
The Priests:
These were the rest of Aaron’s male
descendants. They performed the sacrifices
and fulfilled other priesthood functions under
the direction of the High Priest.
The Levites:
This group included all the rest of the men of
the tribe of Levi. They were chosen to assist
the priests in their duties. Just as with the other
offices was a hereditary position passed on
from father to son.
Leviticus contains direct revelations from God through Moses to
Israel.
It was the Priesthood Handbook of that generation.
Every law was meant to lift and inspire, reconcile and perfect.
Deuteronomy 6:24 teaches that His commandments are as
Moses said, “for our good always.”
Doctrine & Covenants section 20 was originally called “The
Articles and Covenants of the Church.”
D&C 20 was the Priesthood Handbook for the Saints in this
dispensation.
In each offering there are at least three distinct
objects presented to us:
1. The offering
2. The Priest
3. The offerer
Christ is the offering, Christ is the priest, Christ
is the offerer.
Thus his body was His offering: He willingly
offered it; and then as priest He took the blood
into the holiest.
As offerer, we see Him man under the law,
standing our substitute, for us to fulfill all
righteousness.
As priest, we have Him presented as the
mediator, God’s messenger between Himself
and Israel.
While as the offering, He is seen the innocent
victim, a sweet savor to God, yet bearing the
sin and dying for it.
Leviticus 1:3
“without blemish”
All sacrificial animals had to meet two other
requirements.
1. be clean (Lev. 11, ordinary livestock)
2. be from domesticated herds and flocks
In Hebrew “without blemish” means to be sound
or whole.
Leviticus 1:3
“voluntary will at the door of the tabernacle.”
This was done to assist Israel in overcoming idolatry. The
offerings were to be done in one place, at the door of the
temple.
Leviticus 1:4
“Atonement for him”
In Hebrew “atonement” means “to cover over or hide.”
In English “atonement” means to “cover.”
Alma 7:13 teaches that our sins are blotted out before God
through his grace or loving kindness.
The word at–one-ment is used to show that man can become
one with God again.
Leviticus 1:5
Why so much emphasis on blood?
Blood symbolized both life and the giving of one’s life.
Death is the consequence of sin and so the animal was slain to
show what happens when man sins.
Also, the animal was a type of Christ. Through the giving of His
life for man, by the shedding of His blood, one who is spiritually
dead because of sin can find new life.
Thus the smearing, splashing, or daubing of blood “covered”
the sins of men and thus brought about atonement.
Thus, the blood was a symbol for the whole process by which
man becomes reconciled with God.
“cut into pieces”
Leviticus 1:6
“Man’s duty to God is not the giving up of one
faculty, but the entire surrender of all.
The head
The legs
-
The inwards
-
The fat
-
thoughts
the path
walked
feelings and
affections of
the heart
possibly energy
In Jesus these were all surrendered, and all without
spot or blemish.
The washing of the inwards and legs suggests the
need for one to be spiritually pure not only in what he
does but also in what he desires (Ephesians 5:26).
The sacrifice stressed the idea that only when the
offerer yields himself to God is his life sweet or
satisfying to the Lord.
Leviticus 1
“The Olah Offering” (to go up)
It all symbolized that man’s duty to God is to give up
not just one faculty, but the entire surrender of all!
(total consecration).
Leviticus 1:10-17
Various Offerings?
Acceptable offerings were from these groups:
A male ox or bull, a male sheep or goat, a turtle dove
or pigeon.
The economic situation of the individual determined
which animal was sacrificed.
That each of these animals was totally acceptable to
God is indicative of his mercy.
With Him it is not the gift that counts but the intent of
the giver’s heart.
Leviticus 2:1
“The Meat Offering”
“meat offering” in Hebrew means “a gift”
(Wilson, Old Testament Word Studies, s.v.
“meat,” 271).
Refers to gift of grain, flour, or breads. One
meaning of the word meat is food.
God gives us all food.
The bringing together of the oil, frankincense, and grain in this
offering is instructive:
Oil was used in the scripture to symbolize the Holy Ghost (D&C
45:56-57).
Grain was used to symbolize the word of God (Mark 4:14).
Frankincense was used to symbolize prayer (Rev. 8:3).
As man was meant to live physically by eating bread, so too was
he meant to live spiritually in Christ by partaking of the word and
spirit of the Lord through prayer.
Leviticus 2:11
“burn no leaven or honey”
Both easily spoil (if honey was not sealed up it began to
ferment which resulted in a nasty taste). Both were excellent
symbols of corruption.
Leviticus 2:13
“Salt”
Salt on the other hand was not to be omitted from any sacrificial
offering. It had power to strengthen food and preserve it from
corruption.
Salt was the symbol of the covenant; treaties being concluded
and rendered firm and inviolable. Covenants of this kind were
called “a covenant of salt’ (Numbers 18:19; 2 Chronicles 13:5).
Remember, salt cannot lose its savor unless it is mixed and
contaminated with outside sources (Matthew 5:13).
Leviticus 3
“The Peace Offering”
Offered in times of misfortune, or on the day which
supplication was offered for the help of God. Or just
a thanks offering.
Leviticus 4:2
“Sin through ignorance?”
Those sins committed by mistake, error, or
oversight, that is, sins committed unintentionally.
This sacrifice illustrated the fact that sin, even when
not deliberately committed, places one under the
demands of justice.
Leviticus 4:5-7
“Blood sprinkled before the veil and on the horns”
The horns on the altar of sacrifice and the altar of
incense were a symbol of power (perhaps because
many animals with horns have greater power).
The horns on the altars suggested symbolically that in
those two altars there was power to save.
In Luke 1:69 Christ is called the “horn of salvation.”
To put the blood of the sin offering on the horns of the
altar of incense signified that the atoning blood had
power to make Israel’s prayers to God more effectual.
Leviticus 4:12
“Sin offering outside the camp?”
Let us go forth therefore unto him without the camp, bearing his
reproach (Hebrews 13:11-13).
For the bodies of those beasts, whose blood is brought into the
sanctuary by the high priest for sin, are burned without the
camp. Wherefore Jesus also, that he might sanctify the people
with his own blood, suffered without the gate.
The atoning sacrifice which began in Gethsemane and ended
on Golgotha the next day could be thought of as an offering for
sin.
The completion of the sacrifice took place on the cross outside
the city walls. Thus, Paul saw in Christ’s sacrifice a fulfillment
of the typology of the sin offering being burned outside the
camp.
Leviticus 5:14-19; 6:1-7
What is the difference between a Sin Offering and a Trespass
Offering?
The one was for sin in our nature (the natural man) the other for
the fruits of it.
In a Sin Offering no particular act of sin was mentioned.
In a Trespass-offering certain acts are enumerated.
In the Sin-offering I see a person who needs atonement,
offering an oblation for himself as a sinner: in the Trespassoffering I see certain acts which need atonement, and the
offering offered for these particular offences.
Leviticus 6:13
“it shall never go out”
The duty of the priest was to keep the fire
burning. It symbolized the continuation of
the covenant which made the ordinance of
sacrifice everlastingly valid.
The fire symbolized the cleansing power
of the Holy Spirit, which is never
extinguished.
Leviticus 7:11-27
Why did the offerer partake of the Peace Offering?
Once the fat, kidneys, breast, and upper part of the back leg
were removed, the rest of the animal was returned to the
offerer.
Upon returning home, he used it in preparing a feast to which
his family, friends, and the poor were invited.
This feast became a holy covenant meal participated in with joy
and thanksgiving because it represented fellowship with the
Lord.
However, to knowingly partake of the peace offering while in a
condition of uncleanliness was grounds for excommunication
(v. 21). One cannot be in a state of sin and be at peace with
God at the same time.
Leviticus 7:28-34
“Heave and Wave
Offering?”
The Lord declared that two portions of the animal would be the priest’s. The
first was the heave offering, which was the upper portion of the back leg.
The term “heave” means in Hebrew, “to lift off or remove.”
This portion was given by the offerer to the priest in payment for his
assistance.
The “wave breast” was the brisket or lower chest. This choice piece of meat,
along with the fat and kidneys was the Lord’s.
The brisket was presented to the Lord through the act of waving.
The priest placed the offering in the hands of the offerer and then placed his
own hands beneath it. They then moved the brisket in a horizontal motion
toward the altar (symbolically transferring to the Lord) and then back again,
representing God’s acceptance of the offering and its transference to his
servant the priest.
Leviticus 10:1-7
What was the “strange fire” offered by Aaron’s sons?
The Hebrew word translated “strange” means “to be
alien…as opposed to that which is holy and legitimate.
Thus the idea is not that the fire was strange or
unusual, but that these two sons of Aaron engaged in
an “unauthorized” form of worship.
Elder McConkie taught that both Nadab and Abihu
held the Melchizedek Priesthood.
Leviticus 10:16-19
Eleazar and Ithamar, sons of Aaron got into
trouble.
They had burned all of the sacrifice, rather than
eating their portion. Moses rebuked them and
Aaron withstood the rebuke.
With Aaron’s spirited answer Moses was
satisfied.